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To comprehend the "Adding Oil Method" (a metaphor for prolonging life by nourishing Yin essence, akin to adding oil to a lamp). Did the ancients deceive us? This is the grand principle for treating internal injury.

However, internal injuries rely on medicinal herbs and minerals; using heartless plants and trees to treat sentient flesh and blood is ultimately a lower-level approach. The ancients called the "True Heart" the great medicine, and there exists a method of healing the mind with the mind, which is the most exquisite supreme approach. Generally, among the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) and Five Strains (prolonged viewing, lying, sitting, standing, walking), only those caused by excessive physical labor damaging Qi result from hard work; the depletion in advanced age results from senescence. Aside from these, none arise other than from the reckless movement of Heart Fire (Shen-related fire), which consumes True Yin (the fundamental Yin fluid of the body). The Classic states: "The Sovereign Fire illuminates." This means it is formless and substance-less, silent and unmoving, yet responsive and penetrating upon stimulation. "The Minister Fire occupies its position," meaning it should remain in its place and not wander. Fire is born in Heaven and formed in Earth; it exists within Metal, Wood, Water, and Earth, but is invisible when still and arises when moved. The fire in stillness is natural fire, capable of generating all things, hence the Classic says: "Lesser Fire generates Qi" (mild fire generates vital energy).

Fire that is disturbed can be stirred by fatigue; all worldly mental and physical exertions can stir it. When moved, it damages the Heart; when the Heart is damaged, Shen (Spirit) becomes diseased; when Shen is diseased, the Form becomes diseased. The human body is an integrated whole, with hundred vessels connected and interior-exterior permeating; there is absolutely no logic where one part is deficient while another is excess, only slight differences in sequence and severity. Thus, Shen and Form often become diseased successively. The True Yin of the Heart and Kidney is thereby simmered away, and the seven Yin substances—Jin (thin fluids), Jing (Essence), Ti (nasal mucus), Tuo (saliva), Qi, Xue (Blood), and Ye (thick fluids)—as well as the Yin of the Form, are all subjected to this simmering. When Yin is injured, disease occurs; when Yin is exhausted, death ensues. At this point, Minister Fire has no attachment, departs together with Sovereign Fire, and death follows. How tragic! Those suffering from internal injuries in the world should, while Yin and Yang have not yet separated, employ the practice of nourishing the Heart early. Mencius said: "There is nothing better for nourishing the Heart than reducing desires." Reducing desires makes the Heart empty and spiritual; emptiness brings spirituality; spirituality generates Shen; Shen generates Qi; Qi generates Jing; Jing generates Form. Ordinary people generate Jing from Form, Qi from Jing, and Shen from Qi, relying on postnatal True Yin to attract prenatal True Yang. Here, however, Shen generates Qi, Qi generates Jing, and Jing generates Form; this originates from prenatal True Yang to restore postnatal True Yin, which is the Way of Return. I have observed that with long-term cultivation, Shen and Form intertwine, Kan and Li achieve mutual interaction (Heart-Kidney intersection), joints throughout the body produce distinct sounds, the hundred vessels become unobstructed, and all diseases heal spontaneously. As long as one breath remains, life can be restored; not only are internal illnesses completely eliminated, but external pathogens also pose no threat. One Heart can cure ten thousand diseases, without needing multiple prescriptions. The words of the ancients are indeed trustworthy!

One might ask: Do infants also suffer from congenital insufficiency? Is this also generated by the Heart? Although infants lack conscious mental activity, their condition often stems from weak parental constitution, resulting in early deficiency of the fetal origin. Moreover, in the current era, Yuan Qi (Original Qi) is thin, and adolescents' knowledge awakens too early. Often, children's diseases also begin with the Heart. (Mr. Wang Ang stated: Children's emotions of joy, anger, sorrow, and fear are more focused and intense than adults', and must be carefully observed.) If people can reduce desires and purify the mind, ensuring that emotions like joy, anger, sorrow, and happiness do not erupt recklessly, thereby achieving centrality and harmony, so that Heaven and Earth find their places and all things are nurtured, would this not serve not only to eliminate disease and prolong life for oneself? The learning of sincerity and rectifying the mind of the sages lies here; the effort of cultivating oneself and awaiting destiny also lies here. Therefore, is the significance of the study of nourishing the Heart not profound?